As Savitar and all sun-gods are at once luminous and dark, so P[=u]shan has a clear and again a revered (terrible) appearance; he is like day and night, like Dyaus (the sky); at one time bright, at another, plunged in darkness, VI. 58. 1. Quite like Savitar he is the shining god who "looks upon all beings and sees them all together"; he is the "lord of the path," the god of travellers; he is invoked to drive away evil spirits, thieves, footpads, and all workers of evil; he makes paths for the winning of wealth; he herds the stars and directs all with _soma_. He carries a golden axe or sword, and is borne through air and water on golden ships; and it is he that lets down the sun's golden wheel. These simpler attributes appear for the most part in the early hymns. In what seem to be later hymns, he is the mighty one who "carries the thoughts of all"; he is like _soma_ (the drink), and attends to the filter; he is "lord of the pure"; the "one born of old," and is especially called upon to help the poets' hymns.[38] It is here, in the last part of the Rig Veda, that he appears as [Greek: psuchopompós], who "goes and returns," escorting the souls of the dead to heaven. He is the sun's messenger, and is differentiated from Savitar in X. 139. 1.[39] Apparently he was a god affected most by the Bharadv[=a]ja family (to which is ascribed the sixth book of the Rig Veda) where his worship was extended more broadly. He seems to have become the special war-god of this family, and is consequently invoked with Indra and the Maruts (though this may have been merely in his rôte as sun). The goats, his steeds, are also an attribute of the Scandinavian war-god Thor (Kaegi, _Rig Veda_, note 210), so that his bucolic character rests more in his goad, food, and plough. Bhaga is recognized as an [=A]ditya (luminous deity) and was perhaps a sun-god of some class, possibly of all, as the name in Slavic is still kept in the meaning 'god,' literally 'giver.' In the Rig Veda the word means, also, simply god, as in _bhágabhakta_, 'given by gods'; but as a name it is well known, and when thus called Bhaga is still the giver, 'the bestower' _(vidhart[=á])_. As _bhaga_ is also an epithet of Savitar, the name may not stand for an originally distinct personality. Bhaga has but one hymn.[40] There is in fact no reason why Bhaga should be regarded as a sun-god, except for the formal identification of him as an [=A]dityà, that is as the son of Aditi (Boundlessness, see below); but neither S[=u]rya nor Savitar is originally an [=A]dityà, and in Iranic _bagha_ is only an epithet of Ormuzd. HYMNS TO P[=U]SHAN AND BHAGA. To P[=U]SHAN (vi. 56). The man who P[=u]shan designates With words like these, 'mush-eater he,' By him the god is not described. With P[=u]shan joined in unison That best of warriors, truest lord, Indra, the evil demons slays. 'T is he, the best of warriors, drives The golden chariot of the sun Among the speckled kine (the clouds).